Kittab Al Salat - Prayer Book

1. tilll
KITAB
AL SALAAT
rf r r ( ! i r of PRAYFR)
(]ON1PILED
BY:
NA] IJIIi I1A ADA]VJ

2. KITAB
AL- SALAAT
(THE BOOK OF PRAYER)
COMPILED
BY:
NATHIFJAMA ADAM
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3. COOPERATIVE OFFICE
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4. PREFACE
PRAISEb e to "Allah 6Wn "who ordained
As Salaat (Prayer)a s an act of worship
on His servants, and may the utmost
peace and blessings of Allah(SWT) be
upon His prophet who taught the Ummah
(Muslim nation) how best to perform the
prayer.
I do not intendt owrite a longp refaceb, ut I
merelyw ish to makea briefe xplanationo f
my reasonsfo r under takintgh isw ork.l t is
natural that by virtue of its importance,
many books have in the past been written
on the Sa/aat by different muslims in
different parts of the world - may Allah
6WD reward them all for their efforts.
And, while a large number of the works so
far car r iedo ut onSalaaht ave general ly
been well appreciated,it is however no
secret also that many books on this
subject suffer serious shortcomings

5. which notably may be summarised as
follows:
(1 ) Apparent lack of subject
comprehensivenesisn mostb ooksW. hile,
certainly, no single writer can
comprehenda subject aswide as Salaat,
but it is true that many books on this
subject only make scanty touch on it.
(2) The unfortunate existence in many of
the books of various matters such as
recitations, supplications and even acts
purported to be part of the prayer but
which cannotb ec orrectlytracedto having
been recited and/.or performed by the
Prophet (PBUH) or even by his rightly
guided Caliphs (successors).
(3)Thea bsenceo f ar rangemenat ndo rder
in most books with regard to the various
matters relating to the prayer.
(4) The virtual absence in most books of
2

6. TRANSLITERATIONt o the var ious
supplications which a person needs to
recite in the course of the Prayer.
Needless to say, but, the importance of
transliterationto the non-Arabics peaking
Muslims cannot be over-emphasised.
It is in view of the foregoing that the
thought of compiling a more appropriate
treatise on I lat arose to me and it is by
the grace oI Allah 6Wf ) that it is now in
our hands although I am quite conscious
of how unequal I am to a subject such as
this one to which a man of much greater
capabi l i t iesth an mysel fw as requi red.I
am, however ,s ustainedb ythe convict ion
that the readers will overlook mY
shortcomings and treat them with
indulgence.
In compiling this treatise, lhave
endeavouretdo toucho vera lmosta l l the

7. important aspects of the prayer and there
is perhaps no other book which provides
such an elaborate account of the subject
al though,a s ment ionede ar l ier ,Salaaist
just such a wide subject that even this
treatise is still in want of much other
informat iono n the sameb utw hich,I nsha
- Al lah,s hal lb e takeni nto accounti n the
next reproduction.
How far I have succeededi n this work is
not for me to say but it is my sincere hope
that it will, lrshaAllah,go a long way in
f ul fi l l ingt heg apsa nds hor tcomingfso und
in other books written so lar on the
subject.T he book,h oweverc annota nd,i s
not meant to be a substitute to the other
works on the .g/aaf but rather
complement iveM. eanwhi le,m an ist o er r
and this work may not necessarilyb e free
f rom errors whether tech n ica I ,
typographicaolr otherwiseH. enceI, make

8. a kind appeal to all those who maY
discover something incorrect in this work
to communicate the same to the
publ ishersf or due cor rect ionin the next
re-print.
Compiling such a work, did not onlY
require my reference to a wide range of
books including the Holy Our'an, Hadith
booksa nd Fiqh( jur isprudenceb)o oksb ut
also to seek the help of other learned
muslim brethren and in this regard, my
appreciat iong oest o SheikhH amoudM .
Al lahima ndb rotherA bdal laK arsheb oth
of Riyadh- mayt he AlmightyAl lahb less
themf or t hei rc ont inuoucso unsel l inagn d
advice. Similarly, this work would not
haveb eenc ompleteh adi t notb eenf ort he
tireless efforts of brother Muhammed
AmeenC aveo f the Co-operativeo ffi cef or
Cal l and Guidance,R iyadhw ho not only
did the system data entering but even
helped so much in the f inal proof-reading

9. - may Allah reward him for
contribution in this work.
his shareof
NATHIFJ . ADAM
RIYADH2, 1st May,1 991
In this Book the words (SWT) inserted
after the name of Allah stand for ,,SUBHANAHU
WA TA'ALA" WhiCh
means "The Glorified, the Most High";
while, the words( PBUHi)n serteda ftert he
name of the Prophet stand for " pEACE BE
UPON HIM".
6

10. AS-SALAAT (PRAYER)
INTRODUCTION
Salaat (PraYer) is one of the main
obfigations which "Attah 6Wn" has
ordainedo n His servants.l t is the first act
of worship decreed on the Muslim Nation
(Ummah) bY "Allah 6Wn " and was
ordained on the night of the Prophet's
(PBUHlascensiotno the sevenh eavensl.t
is the second of the five pillars of lslam
after the proclamation of the "Shahada"
(the words of witness)'
It is enjoined on the Muslims as an
obf igatory act by" Allah 6wff'as can be
noted from the following verses of the
Holy Our'an:
,'ESTABLISH REGULAR PRAYERS AT
THE SUru'S DECLINE TILL THE
DARKNESS OF THE NIGHT, AND THE
'(Our'a
MORNTNG PRAYER"" "'
n 17:781
I

11. In another verse "Allah 6Wn" says:
..AND ESTABLISH REGULAR PRAYERS
AT THE TWO ENDS OF THE DAY AND AT
THE APPROACHES OF THE NIGHT.''
(Our'an 11:114!.
The importance of the Salaat has also
been explicitly expressed by Allah's
Messenger( PBUH)a, s can be notedf rom
the following sayings:
"What lies between a perfect man and
disbelief is the leaving of prayer". (Related
by lmams Ahmed and Muslim)
The Prophet( PBUH)a lsos aid:
"The obligation which separates us from
them (the non-believers) is the prayer and
he who renounces it becomes a
disbeliever". (Relatedb y lmams Ahmed
and Muslim)

12. The above quoted Our'anic commands by
"Altah ,Swff'and the honoured sayings
of the Prophe(t PBUHc) lear lyi ndicateth e
importance of Salaat such that it is
unanimously agreed bY all Muslim
scholarsth at renouncingi t is regardeda n
act of disbel ie(f Kuf r ) .
THEV IRTUESO F PRAYER
Salaat( Prayerp) er formedg enuinelyw i th
humi l i tya nds ubmissionto "Al lah( SWf ) "
hasu nl imi tedv i r tuesa ndb eneift s.l t ist he
nobleste xpressiono f fai tha ndt he surest
way of thanking "Allah 6wfyfor His
unlimited favours. lt is the way to
obtaining Allah's mercy, generosity,
kindness, blessings and a sure way to
paradise. "Allah (SWf)" says in the Holy
Our'an:
''PROSPEROUS INDEED ARE THE
BELIEVERS WHO ARE HUMBLE IN THEIR
PRAYERS". (Our'an 23:1 -2l,
3

13. It is a deliverance on the Day of
Judgement for those who used to observe
it well. The Prophet (PBUH) says:
"The first thing that the servant of "Allah
(SWT)" will be called to accounl for on the
Day of Judgement will be the prayer; and
if it was good the person's deeds will have
been good, but if it was bad, the person's
deedsw ill have been bad". (Reportedb y
lmam bhukari)
Prayer purif iqp the soul, ref ines the
character and inculcates in man the
excellent virtues of truthfulness, honesty
and modesty.lt keepso new ho performsi t
from falsehood and from all forbidden
actions as is categoricallyc onfirmedb y
the following verse of the Holy Our,an:
"...VERILY, PRAYER REFRAINS FROM
INDECENCYA ND EVIL..."( Our'an 29:45)
4

14. WUDHU (ABLUTION)
Prior to entering Salaat, the person is
req u ired to u nderta ke a certa in
purifi cation procedurek nown as"W u dhu "
wi thoutw hich,t he person'sp rayerw ould
not be acceptablei n the sight of "Allah
(SWT) . "A l lah,t he AlmightYs, aYs:
,'O YE WHO BELIEVE. WHEN YE
PREPARE FOR PRAYER, WASH YOUR
FACES AND YOUR ARMS TO THE
ELBOWS; RUB YOUR HEADS (WITH
WATER); AND (WASH) YOUR FEET TO
THEA NKLES. . .("O ur 'an5 :6)
And the Prophet (PBUHs)a, id:
Prayer without ablution /s invalid".
(Reported by lmam Muslim)

15. CONDITIONSF ORT HE PERFORMANCE
oF wUDHU (ABLUT|ON)
There are var iousc ondi t ionsr equi redt o
be ful f i l ledi n the per formanceo f Wudhu
which are as follows:
1. Acceptanceo f the lslamicF ai th.
2. Sanity and consciousness.
3. Intent ion( Anniyah)to per formW udhu
as an act of worship.
4. Purifying oneself from urine,
excremenat nda l l otherk indo f impur i t ies
beforep er formingW udhu.
5. Ensur ingt he pur i tyo f the water to be
used for the Wudhu
6. Ensuring that water is not prevented
f rom reachingth e par tso f the bodyw hich
needt o be washed in the performanceo f
6

16. the wudhu.
7. Being conscious and keePing the
Wudhu in mind.
ESSENTIAAL CTSO F WUDHU
1. Washing the entire face once.
2. Washing each arm once.
3. Wiping the entire head once.
4. Washing the feet upto the ankles'
5. Ensuring that the above 4 acts are
per formedi n the givens equence.
6. Performing the Wudhu acts
continuously and without unnecessary
let-ups until comPletion.

17. VOLUNTARYA CTSO F WUDHU
Besides the above essential acts of
Wudhu, there are also some voluntary but
recommended acts in the Wudhu
procedureT. hesea re as follows:
a. InvokingA llah (SWT)a t the start of the
Wudhu.
b. Washing of both hands upto the wrists.
c. Rinsing the mounth with water.
d. Sniffing of water in and out of the
nostrils.
e. Passing of water outside and inside of
the earlobes.
HOW THE WUDHU IS PERFORMED
The essential and voluntary acts
discussed above shall now be integrated
to demonstrate how the prophet (PBUH)
8

18. used to perform Wudhu:
1. Makingt he intent ionto per formWudhu
as an act of sincere homage and worship
for the pleasure of Allah 6Wn' The
intention need not be uttered but it should
be kept in mind during the the Wudhu'
2. fn voking Atlah (SWT)att he starto f the
Wudhu bY saYing:
'' B I S M I LLAH I - R -RA H M AN I -R - RAH I I M ". -
(ln the name of Allah, Most Gracious'
Most Merciful).
3. Washing the hands upto the wrists for
three times, while rubbing them and
letting the water reach between the
f ingers.
4. Rinsing the mouth with water thrice'
preferably using the "Miswak" (tooth
stick),t ooth brush,o r f ingerst o brusht he
teeth and the gum. Regarding the
9

19. importance of the Miswak, the prophet
(PBUHs) aid:
"lf it had not been too great a burden on
my Ummah, I would have ordered them to
use the "Miswak', at every Wudhu.,,
(Repor tedb y lmam Maf ik)
5. Cleaningt he nost r i lsb y sni f f ingw ater
in and out for three times.
6. Washing the entire face thrice using
both hands from the top of the forehead
down to the bottom of the chin and from
ear to ear.
7. Washing the arms three times upto the
upper end of the elbows; right arm first,
and then, the left arm. Arms should be
rLObeOw hi le they are beingw ashed.
8. Wetting both hands and passing the
same over the head starting from above
the foreheadd ownt o the nape( theb acko f
l0

20. the neck) and from there, returning both
hands upto above the forehead.
9. From the head, without wetting the
hands again, the Person wiPes the
ear lobesu, singt hef orefi ngerst o wipet he
inner part of the lobes and the thumbs for
the outside part.
10.W ashingb othf eet uptot he anklesf or
three times or more if necessarY,
beginning with the right foot and then
with the left foot. Both feet should be
rubbed while they are being washed and
water should freely pass between the
toes.
IMPORTANPTO INTSO N WUDHU
a. Much virtue is attached to Wudhu
which is properly performed as can be
noted from the following saying of the
Prophe(tP BUH) :
1l

21. "A person who performs Wudhu properly
will have his sins removed from his body,
so much that the sins are removed even
from underneath his nails,,. (Reported by
lmam Muslim)
b. Having completed the Wudhu, the
person may recite the "SHAHADA',, i.e.
the words of witness and the supplication
for concludingth e Wudhu as fol lows:
.,ASH-HADU
ANLAA ILAHA ILLA-LAAHU
WA ASH-HADU ANNA MIJHAMMADAN
ABDUHU WA RASUULUHU...-
ALLAHUM MA IJ'ALNII M INAT.AWABIIN
WA IJ'ALNII MINA.L MUTADAHIRIIN...
which means
"l bear witness that there is no god but
Allah and that Muhammad is His servant
and messenger...O Lord, make me among
those who return to you in repentance and
of those who are undefited.,'
t2

22. Regarding the virtue of the above
suppl icat iont,h e leader of the fai thful ,
Umar lbn-ul Khattab (may Allah be
pleased with him) reported the Prophet
(PBUH)a s saYing:
"tf anyone Performs the Wudhu
completely and then saYs":
" 'l testify that there is no god but Allah
alone, He has no partner; and I testify that
Muhammad is His servant and
messenger', the eight gates of Paradise
wilt be opened for him and may enter by
whichever of the gates he wishes""
(Relatedb Yl mam Musl im) .
c. When Performing Wudhu, it is
recommended to let the water reach
beyond the area required to be washed
(e.g. ,w hen washingt he armst he person
may wash beyond the elbows or beyond
the ankles when washing the feet)' Great
virtue has been attached to this fact, as
l3

23. can be noted from the following saying of
the Prophet (pBUH):
"My nation (tJmmah) will be called
(distinguised) on the Day of Judgement as
a people with bright faces and limbs from
the effect of their Wudhu practices.
Therefore, anyone of you who wishes to
increase his brightness may do so (by
washing beyond the required areas when
performing W"udhu).,(. Reported by lmams
Bukhari and Muslim)
d. The person is required to avoid use of
water more than what is necessary.
e. Much importance has been attached
tothe performance of two rakaats after
performing Wudhua sc an ben otedf romt he
following conversation between the
Prophet (PBUH) and Bilat, the f i r s t
Muadhin( mayA l lahb ep leasedw i th him) :
t4

24. "O Bilal! tell me which of your acts is most
meritorious since ioining lslam, f or I heard
the sound of your shoes in Paradise ahead
of me?
Bilal replied: I do not have any action more
meritorious than that whenever I
performed Wudhu (purification) during
the day or night, I each time offered a
prayer as much as Allah has destined for
me" . (Repor tedb y lmams Bukhar i and
M uslim)
WIPING OVER THE SOCKS
a. lf someone's "Wudhu", gets nullified,
then, when performing a subsequent
Wudhu, it is allowed to wiPe over the
socksw i th wet hands,i nsteado f washing
bothf eeto n condi t ionth att he socksw ere
put on after washing the feet in the first
Wudhu or beforet he samei s nul l i f ied.
b. A traveller may avail himself of this
l5

25. privilege continuously for three
consecutive days and nights (72 hours),
but a resident may do so for only one day
and one night continuously (24 hours).
HOWW IPINGO VERT HES OCKSIS D ONE
Wiping is done according to the tradition
of the Prophet( PBUH)a, s follows:
After removing the shoes, wet hands are
passed only over the upper surface of
socks without the need to wipe the bottom
parts.
WHENT HEW IPINGP RIVILEGCE EASES
The wiping privilege becomes invalid in
the event that one or more of the following
cases occur:
1. When the maximumt imingsa l loweda s
discussede ar l ierl apse.
16

26. 2. The moment the socks are removed.
3. When any of the cases requlrlng
"Ghusl" occur.
MATTERS WHICH INVALIDATE THE
WUDHU
The person will remain in a state of
Wudhu until any of the following matters
is committed:
1. Passingo f excrement ,u r ine or wind'
When someone passes urine and/or
excrement, it becomes mandatory upon
such a person to remove the foulness of
these things before performing Wudhu.
Pure water should be used for this
purpose, but in case, it is not available
after earnest search for it, the person may
resort to the use of certain dry objects,
such as stones, dry woods and tissue
papert o removet he f i l th.T hisi sk nowna s
"lstijmaar" . Odd numbers of the object to
17

27. be usedi s preferreds, uch as 3, S,e tc.T he
person should ensure that no drops of
urine or stains of foulness are left on
his,/her body or clothes.
However, in the case of persons afflicted
with permanent wetting or permanent
passing of wind, or of women who are
suffering from prolonged flows of blood,
such persons are required to perform
Wudhu only once before the start of each
prayer and their Wudhu would remain
valid even if the above problems may
occur later in the course of the prayer.
2. Eating of camel's meat.
3. Sleeping in which the person losses
consciousness.
4. Loss of consciousnesrse sul t ingf rom
insani ty,f aint ing,e tc.
l8

28. 5. Touching of the sexual organs
intent ional lyd, i rect lya nd unclothed.
6. After washing a dead person (corpse)'
7. Renouncinogf lslamicF ai th.
GHUSL (TOTAL BATH)
Ghusl in lslam means the bathing of the
entire body with water. Proof of fts
tegitimacy is embodied inthe Holy Aur'an
as follows:
,'....AND IF YE ARE IN A STATE OF
CEREMONIAL IMPURITY, BATHE YOUR
WHOLE BODY...." (Our'an 5:6)
OCCASIONS WHEN GHUSL IS
REOUIREDA S AN OBLIGATORAYC T
Ghusl is requi reda s an obl igatorya ct in
l9

29. the following cases:
1. After the dischargeo f semena s a result
of stimulation whether awake or asleep
(i.e.i n a wet dream)T. hiss tatei s known in
Arabic as"JUNUB".lf , alter the dream no
wetness is traced in one's clothing,
bathingi s not obligatoryH. owever,in case
wetness is found but without recalling
any dream, performing Ghusl i s
obligatory.
2. After sexual intercourse (or the mere
coming together of the two organs of a
man and a woman, even though there
may be no actuale jaculat ionp) er forming
Ghusl is required.
3. Followinga period of menstruation,a
woman is requi redt o per formG husl .
4. At the end of 40 daysa fterc hildbirth,a
woman is requi redt o per formG husl .
20

30. 5. When a disbeliever newly embraces
fslam, such a person is required to
perform Ghusl.
6. When a Musl imd ies,G husli s requi red
for him/her.
OCCASIONS FOR WHICH GHUSL IS
PREFERRED
Ghusl is recommendedin the fol lowing
cases:
1. Before going to Juma'h (Friday
Congregat ionI aP rayer ) .
2. Before going to Eid Prayers (Muslim
annual feast prayers).
3. Before undertaking Umrah or Hajj
(Pi lgr imagteo Makkah) .
4. Uponw ashinga corpse.( Accordingto
manys cholarst,h e per formanceo f Ghusl
2l

31. is preferred for a person who washes a
corpse).
ESSENTIARLE OUIREMENTOSF GHUSL
There are two essential requirements
which need to be f ulfilled for Ghuslto be
valid. These are as follows:
1. Intent iont o per formG husli sn ecessary
because it is the dividing line between
acts performed as a mere custom and
deeds which are rewardable acts of
worship.H owevert,h e intent ioni so nlyb y
heart and need not be uttered.
2. The entire body should be washed.
Water should reach and flow freely over
every part of the body.
HOW GHUSLI S PERFORMED
Besides the above two essential
requirements, there are also other
22

32. voluntarya cts recommendedfo r Ghusl .
Both the essential and the voluntary acts
are now integrated herebelow to
demonstrate how the Prophet (PBUH)
used to perform the Ghusl.
a. Intend by heart to perform Ghusl.
b. Wash both hands upto the wrists for
three times.
c. Wash the sex organs properly.
d.P er formW udhua su sual ( inth em anner
already discussed) except, that the
washingo f thef eetw ouldb ed elayedu nt i l
later when all the rest of the body is
bathed.
e. Pour water over the head three times,
massagingt he hai r to al low water to
reach its roots.
f . Pourw aterl iberal lyo vert he ent i reb ody,
23

33. beginningw i th the r ights idea ndt hen,t he
left side ensuring that no part of the body
is untouched by water such as the
armpi ts,i nside the ear lobes,i nsidet he
navel, between the fingers and toes, etc.
g. Final lym, ovea l i t t lef ur ther f romw here
you were and wash your feet, beginning
with your right foot and then, the left.
Notes:
1. A woman will perform Ghusl just as a
man does, except, that if she has plaited
hair, she need not undo it. She only needs
to throw three handf uls of water over her
head.
2. The personm ay af ter complet ingt he
Ghusl recite the supplication for
concludingG huslw hichs houldb er eci ted
outsidet he toi let , /bathrooman d which is
the same as the one recited after
complet inn* uOnr ;O

34. ACTS FORBIDDENT O PERSONSW HO
ARE REOUIREDTO PERFORMG HUSL
Persons requiring to perform Ghusl are
forbiddent o undertakec ertaina cts.T hese
are as follows:
1. Any type of prayer whether obligatory
or voluntary.
2. Circumambulating the Ka'abah
(Tawaf).
3. Touching or carrying the Holy Our'an.
However,t he prohibitiond oesn ota pplyto
other books which contain Our'anic
passagess uch as commentar ieso f the
Holy Our'an or works of lslamic
jurisprudence.
4. 'Reci t ingth e HolyO ur 'an.
5. Staying inside the Mosque.
25

35. MENSTRUATIO(NH AIDH}
This refers to the periodicald ischargeo f
blood by women in their state of health
and is easi ly dist inguishableto women
f rom post -chi ldbi r tbhl eeding.
POST-CHtLDBtRBTLHE EDTN(GN tFAS)
Such bleeding usually occurs to women
af terc hi ldbi r tha nd mayc ont inuew i thout
fixed duration, although in some cases,
there may not occur bleeding at all.
However, on the strength of the teachings
of the Prophet (PBUH), a woman
exper iencingp ost -chi ldbi r tbhl eedingh as
a maximumc onf inementp er iodo f about
forty (4O) days after which, she is required
to makeG huslandc ommenceh erl slamic
duties. lf, however, the blood does not
cease after 40 days, most scholars are of
the opinion that the woman should
continue with her regular lslamic duties.

36. ACTS FORBIDDEN TO WOMEN
EXPERIENCINGM ENSTRUATIONA ND
POST-CHILDBIRTBHL EEDING
1. Al l acts ment ionedh ereinbeforea, s
forbiddent o personsr equi r ingG husla re
also prohibited to women experiencing
menstruation and post-childbirth
bleeding.
2. A woman cannot engage in a sexual
intercourse.
The companions of the Prophet (PBUH),
asked him about this and "Allah (SWT)"
revealedth e fol lowingO ur 'anicv erse:
''THEY ASK THEE CONCERNING
WOMEN'S COU,9SES. S/ Y: THEY ARE A
HURT AND A POLLUTION.. SO KEEP
AWAY FROM WOMEN IN THEIR
COURSES, AND DO NOT APPROACH
THEM UNTIL THEY ARE CLEAN......''
(Our'an 2:2221
27

37. However, all scholars are of the opinion
that a husband may touch any part of his
wife's body above the navel and/ or below
the knees. This fact, is based on the
confirmationso f the Prophet'sw ives,t hat
when the Prophet (PBUH) wished ro be
with them during their periods, they
would put something over their private
parts.
AT-TAYAMMUM( ABLUTIONU SINGT HE
EARTH)
"At-Tayammum" is a means of using the
soil to wipe one's face and hands with the
intention of preparing oneself to perform
prayer. Proof of its legitimacy is found in
the Holy Our'an as follows:
,"...^ND IF YE ARE ILL. OR ON A
JOURNEY, OR ONE OF YOU COMETH
FROM OFFICES OF NATURE. OR YE
HAVE BEEN IN CONTACT WITH WOMEN.
AND YE FIND NO WATER. THEN TAKE
28

38. FOR YOURSELVES CLEAN SAND OR
EARTH, AND RUB THEREWITH YOUR
FACES AND HANDS, FOR ALLAH DOES
BLOT OUT SINSA ND FORGIVESA GAIN
AND AGAIN." (Our'an 4:431
The Prophet( PBUH)a, lsos aid:
"All of the earth has been made a pure
place of prayer for me and my "Ummah"
(Nation). Whenever a person from my
nation wants to pray, he has something
wi th which to pur i fyh imsel f . . . thaits the
ear th" .( Repor tedb y lmam Ahmand)
INSTANCES WHEN AT-TAYAMMUM IS
PERMITTED
At-Tayammum is permitted only on
specific instances as follows:
1 . Where the person cannot f ind water or
the amounto f water is not suf f icientf or
Wudhu. However, before performing AT-
29

39. Tayammum,t he personi s requiredt o look
for water earnestly from any possible
source.
2. When a person is injured or ill and
believest hat the useo f water will worsen
his, /herc ondi t iont,h en,A t -Tayammumis
allowed.
3. When water is too cold such that it may
harm the person, AT-Tayammum is
allowed if the user cannot find means of
heating the water.
4. When water is nearbyb, utt he personi s
not able to fetch it due to fear for his,/her
life, family and wealth, (e.g.from an
enemy either beast or human in the
vicinity) then, At-Tayammum may be
performed.
5. When there is not enough water and
one is forcedt o savew hat is avai lablefo r
drinking and/or cooking, then, At-
30

40. Tayammum is allowed.
THE EARTH( SOTLITOB E USEDF ORA T-TAYAMMUM
This should be pure earth or soil and can
be sand, stone or gypsum which produce
dust when hit with the hands.
HOW TO PERFORMA T-TAYAMMUM
1 . The person should first intend by heart
to perform At-Tayammum.
2. The persont hen st r iket he soi lwi tht he
palms of both hands.
3. The person then wipes the face using
both palms.
4. Thereaf ter ,t he person uses the lef t
palm to wipe over the back of the right
hand upto the wrist, and then, uses the
right palm to wipe over the back of the left
3t

41. hand upto the wrist.
Notes:
1. lf any dust clings to the hands upon
striking the earth, it should be blown out
first before wiping the face and the hands
to avoid the dust.
2. Only one strike on the earth is sufficient
for wiping both the face and hands.
3. For persons who are required to
perform Ghusl, but are unable to find
water, then, At-Tayammum as discussed
would suffice.
MATTERS WHICH NULLIFY AT-TAYAMMUM
Purification by At-Tayammum has the
same validity as Wudhu and Ghusl
performed with water, but becomes
invalidatedi n the following cases:
32

42. 1. Al l act ionsa nd condi t ionsth at nul l i fy
Wudhu also nullify At-Tayammum.
2. lf after performing At-Tayammum,
water is found for Wudhu or Ghusl.
THE TIMINGS OF THE OELIGATORY
PRAYERS
lslam has prescribed specified time limits
for each obligatory prayer as can be noted
from the following verse of the Holy
Aur'an:
"Prayer is enjoined on believers at stated
t imes" (Our 'an4 :103)
And in an authent icp rophet ics ayingi t is
confirmed that someone once asked the
prophet (PBUH) about the best action in
the sight ol Allah 6WD and the prophet
replied:
33

43. " Of f ering prayer at its prescribed
t ime. . . . . . . " (Repor tbeyd lmam Bukhar i )
Thus,t he ar r ivalo f the t imef or prayeri s a
fundamental condition for performing i t
and i f , thereforea, prayeri s intent ional ly
performed before or after its designated
t ime i t shal ln ot be acceptabl ien the sight
of Atlah 6Wn. However, Persons who
may forget( wi thouti ntent ion) top er form
any of the obligatory prayers within its
ordained time or who are overtaken by
sleep,t hen such personss houldp er form
the prayer as soon as they remember i t
and/ or as soon as they wake up f rom their
sleep.
We shall now enumerate the different
t imingso f the f ive obl igatoryp rayers:
1. FAJR( Dawn)P RAYER- l tst ime begins
at dawn when morning light f irst appears
in the hor izona ndc ont inuesu nt i l thes un
rises.

44. 2. DHUHR (Nonn) PRAYER - lts time
beginsw hen the sun reachesi ts highest
point in the sky and continues upto the
time of Asr Prayer.
3. ASR (Af ternoon)P RAYER- l ts t ime
begins when the shadow of an object is
equalt o i ts own length,p lust he lengtho f
its noontime shadow and continues until
sunset.
4. MAGHRI8 (Sunset)P RAYER- tts time
star tsf roms unseta ndc ont inuesu nt i l the
end of twilight. Twilight is the redness
which remainsi n the hor izona f ters unset .
5. ISHA( EveningP) RAYER- l tst imes tar ts
when the twi l ight disappearsa nd
continues upto mid-night. Mid-night in
this case may not necessarily be
interpretetdo mean1 2:OOo' clockb ut may
be construed as the mid-time between
35

45. sunset and the appearanceo f the
dawn.
ADHAAN (CALL TO PRAYER)
The "Adhaan" is a call to inform others in
specific words that the time lor a
par t icularp rayerh as begun.l t is a cal lt o
the congregat iona nd is an expressiono f
the lslamicp ract icel.t isr equi reda sa n act
for al l the Obl igatoryP rayers.
THEV IRTUESO F ADHAAN
The greatnesso f the vi r tue which lslam
attaches to the "Adhaan" and the one
who performs it i.e. the "Muadhin", can
be noted from the following verse of the
Holy Our'an:
36

46. "WHO IS BETTER IN SPEECH THAN ONE
WHO CALLS (THE PEOPLE) TO ALLAH
AND WORKS RIGHTEOUSIVESS.,,
(Our 'an4 1: 33)
The mother of the faithful, Aisha (may
Al lah be pleasedw i th her )conf i rmedth at
this verse concerns and refers to the
Muadhin and was revealedo n no other
reason than for the Muadhin.
And, f rom the prophet ict radi t ions,A bu
Hurairah reported that the Prophet
(PBUH)s,a id:
"lf the people knew the reward in the
Adhaan and the f irst row of the prayer and
that they could not get it (the reward)save
by drawing lots, they would draw |ots....."
(Narrated by lmam Bukhari)
And, in another saYing the ProPhet
(PBUH) ,s aid:
l7

47. "The "Muadhins" will on the Day of
Judgement have the longest necks
(reflecting their exclusive eminence)".
(Repor tedb y lmam Musl im)
HOW THE ADHAAN IS PERFORMED
Preferablyt,h ere shouldb e an appointed
Muadhin at each Mosque who will call the
people to prayer when the time of a
par t icularp rayeri s due.l n per fgrmingth e
Adhaan, the Muadhrn would stand facing
the direction of the "Aibbh" (the sacred
mosquei n Makkah)H. e wouldt hen raise
both hands upto his ears and say in a loud
voice the following words:
1. ALLAHU AKBAR Allah r's the
greatest.(tob e repeated4 times)
2. ASH-HADU ANLA ILAHA ILLALLAAH -
I testify that there is no god but Altah. (to
be repeated2 t imes)

48. 3. ASH.HADU ANNA MUHAMMADAN
RASUULULLAAH - ltestifythat
Muhammad is Allah's messenger. (to be
repeated 2 times)
4. HAYYA'ALAS SALAAT - Come fast to
prayer. (to be repeated 2 times). The
Muadhin, when reciting this turns the
face slightly to the right side.
5. HAYYA'ALAL FALAAH - Come fast to
success. (to be repeated 2 times). The
Muadhin, when reciting this turns the
face slightly to the left side.
6. ALLAHU AKBAR - Allah is the greatest.
( to be repeated2 t imes)
7. LAA ILAHA ILLALLAAH - There is no
god but Allah. (to be recited once)
Note:l n the Adhaan, fort he Faj r( Dawn)
prayer, the following words are recited
twice af ter Hayya'alaFl alaah:
39

49. "ASSALATU KHEIRUM MINA NAWM''.
(to be recitedf or two times)whichm eans-
"Salaat is better than sleep".
WHAT SOMEONES UPPLICATEUSP ON
HEARINGT HEA DHAAN
It is preferredp racticet hat when a person
hears the Adhaan, he should repeat the
words the Muadhin calls out, except,
when he says "Haaya alal Salaat and
Hayyaa lal Falaah" ,t he l istener should
instead say:
"LA HOWLA WALA AUWATA ILA
BILLAH", which means -
"There is no power and strength except by
Allah".
40

50. THE SUPPLICATION AFTER THE
ADHAAN
Upon the completion of the Adhaan, it is
recommended that the listener recites
the following supplication:
''ALLAHUMMA RABBA HADHIHID
DA'WATI - TAMMAH. WASALATIL
AA'IMAH. ATI MUHAMMADANAL
WASILATA WAL FADHILATA,
WAAB'ATHUHU MAAAMUM MAH.
MUDAN-ALLADHII WA'AD TAHU".
which means -
"O Allah, Lord of this complete call and of
the prayer to be held, grant Muhammad
the most favoured and excellent position
in the Paradise and raise him to the praise
worthy place that You have promised
him".
I t is highly recommendedto reci tet he
above suppl icat iona t the end of every
4l

51. Adhaan and in this regard the Prophet
(PBUHs) aid:
"....it becomes obligatory upon me to
intercede for him (person reciting the
supplication) on the Day of Judgement".
(Repor tedb y lmam Bukhar i )
ToAMAH (SECOND CALL TO PRAYER)
"lqamah" is the second call to the prayer
and is said inside the Mosque at the start
of the congregat ionapl rayer .l t goes as
follows:
l. ALLAHUA KBAR (repeatedtw o times)
2. ASH-HADU ANLA ILLAHA ILA LAAH.
(once)
3. ASH-HADU ANNA MUHAMMADAR
RASULUL-LAAH(.o nce)
4. HAYYA ALAS-SALAAL (once)
42

52. 5. HAYYA ALAL-FALAAH. (once)
6. AAD AAMATIS-SALAAT. (rePeated
two times)
7. ALLAHUA KBAR.( repeatedtw o times)
8. LAA ILAAHA ILA-LAAH. (once)
Notes:
a. l t is recommendedth at a br ief t ime
gapping be maintained between the
"Adhaan" and the "lqamah" to allow the
congregat ionto get readyf or the salaat .
b. lt is preferred that the "lqamah" is
per formedb yt he samep erson( Muadhin)
who per formedth e "Adhaan" .
c. lt is disliked for anyone to leave the
mosque once the "Adhaan" is made,
unless for urgent reason(s)b ut wi th a
determinat ionto returnf or the prayer .
43

53. d. lt is prohibitedto offerv oluntaryp rayers
after lqamah has been called out. The
Prophet( PBUH)s ays:
"When lqamah is called out, no prayer is
permissible except the obligatory one".
(Repor tedb y lmam Musl im)
e. lf a person misses a prayer due to
oversleepingo r fo rget fu lness, then,
before starting the missed prayer the
person is required to come up with both
Adhaan and lqamah,
However,i f a personm issesa number of
prayers,i t is prefer redth at he comesu p
with only one "Adhaan" for allthe missed
prayers,b ut to come up wi th a separate
"lqamah" for each salaat.
t. Where a person m isses the
congregat ionapl rayer at the mosque,
sucha person,b efores tar t ingt o prayi sa t
liberty to either perform or omit the
M

54. Adhaana nd the lqamah.H owever ,i f he
decides to Perform the Adhaan, it is
preferred that he does it in a low voice so
as not to attract the attention of others
outside.
g. lt is not obligatoryo n women to perform
the Adhaan and lqamah but if theywish to
perform the same there is no harm.
PERFORMANCOEF THES AI AAT
After introducing the salaat and
discussingi ts pre- requisi tesw, e shal l
now turn to matters pertaining to its
actual performance.
CONDITIONS FOR THE PRAYER
(SHURUUD-L-SAIA T)
There area numbero f condi t ionsw hich
need to be fulfilled for the prayer to be
val id.T hesea re as fol lows:
45

55. 1. Acceptance of lslamic Faith
disbel ieverasr e not requi redt o establ ish
Saf aat until they believe in "Attah 6WD"
and bear witness that there is no god but
Allah and bear witness that Muhammad
is His servant and messenger.
2. Anniyah - this in Arabic means the
intention by heart to perform the
par t icularp rayer .
3. Cleanliness- this includesc leanliness
of the body, the clothes and the place
where the prayer is to be performed.
4. Purification - this refers to the
performanceo f Wudhu( or Ghuslwhere it
is required) prior to undertaking the
prayer.
5. Concealing of the Private parts - for a
man, i t is essent iatlh at he be covereda t
leastf romt he navel tot hek neesa l l round,
while, in the case of a woman, her body
46

56. should be totally covered except for the
face and wrists.
6. Facing the "Aiblah" - this means that a
person when praying must face towards
the direction of the sacred mosque in
"Makkah". Where a person is not able to
locate the direction by himself/herself,
the person may ask another person who
may know the direction of the Aibbh.
However ,i f no one is in sightt o guidet o
the right direction, then, the person
should decide for himsel f , /herselaf nd
make the best guess of the correct
direction of the Aiblah, and accordingly,
per formt he prayeri n that di rect ione ven
though the guess maybei ncor rectT. he
prayer performed would s t i l l be
acceptable( lnsha Al lah) in view of the
following verse of the HolY Our'an.
"Whichever direction ye turn' there is the
Presenceo f Al lah, " (Our 'an2 :115l ' '

57. 7. Timing - prayers are to be observed in
thei r prescr ibedt i mes.
8. Sanity and consciousness- prayer is
requi redo nlyfr omp ersonso f soundm ind.
9. Ability to distinguish - prayer is
requi redo nly where the person( chi ld)i s
ablet o dist inguishb etweeng ooda ndb ad,
and is ablet o understanda nd appreciate
fully what is to be recited, performed etc.
Note:
It is preferred for children to begin
performing the praver at the age of seven
for it awakens in them the presence of
"Allah (SWT)"a nd incutcatesin them the
habit of praying as an act of worship and
love tof Allah 6WD". A child at the age of
1O is madet o understandth at prayeri s
necessar i lay par to f the person,sd ai lyl i fe
and is a solemn duty ordained by ',Altah
(SWT)"on all Muslims, and that failure to
48

58. perform it is an act of disbelief (Kufr).
Therefore, parents are required to guide
their children to the right path by
punishing any of them who at the age of
1O intent ional lym issest he prayers.
The Prophet( PBUH)s, aid:
"Order your children to pray when they
reach the age of seven and punish them
for not performing it at the age of ten and
separate them (i.e. boys and girls) in their
beds. "( Repor tedb y lmam Buhkar i )
Upon at tainingt he age of 15, a chi ld is
deemed to have reached adulthood,
whereby, he,/she is required to perform
the prayer .H erebelow,a re some other
signsw hich may indicateth at a chi ldh as
attained adulthood.
a. The growing of pubic hairs.
b. Findingt r aceso f semeno n the chi ld's
clothes and,/or bed.
49

59. c. The starto f menstruationi,n the caseo f
a g i r l .
CATEGORIESO F THE ACTS OF THE
SAr AvAT
All the acts, readings and supplications
undertaken in the course of the salaat
have different legal weights and
implications. They are categorised as
follows:
A. Pilfars of the Salaat - (Arkanu-Salaat)
B. Necessary Duties of the Salaat
(Wajibatu-Salaat)
C. Preferred Acts of the Salaat
(Sunnanu-Salaat)
We shall now discuss each of these
categor iesin turn.
50

60. PILLARS OF THE SAr ^vAT - (ARKANU-SAI
AAT)
The prayer has obl igatoryp i l larsw hich
must be f ulf illed for it to be valid and these
are as follows:
1. Al-Aiyaam" - prayer is to be
performed in a standing position if a
personi s physical lyc apable.
2. "Takbiiratil lhraam", that is saying
"ALLAHU AKBAR". at the commence-ment
of the prayer.
3. "Al-Fatihah" - that is reciting the
opening chapter of the Holy Our'an in
every Rakaat.
4. "Rukuu" - this is bowing posture
whereby the head and the back are
positioned on the same level and both
hands are rested on the knees with the
fingers spread apart.
5l

61. 5. A requi rementto raiset he headu pf rom
the Rukuu position.
6. A requi rementt o stand up f rom the
Rukuu position in such a way that the
person feels that all his,/her backbones
are straightened.
7. "Sujuud" that is prostratingo neselfi n
sucha way thatt he fol lowings evenp ar ts
of the body are firmly placed on the
ground:t he foreheadto getherw i th thet ip
of the nose, both the palms, both the
knees, the bottom surface of the toes of
both feet.
8. A requi remento raiset he headf rom
the Sujuud position.
9. A requi rementto si t upr ightd ur ingt he
pause between the two prostrations.
10. A requirement to take a Sitting

62. Position for the recitation of the "At-
Tashahud" (words of witness).
1 1 . A requirement to recite the tinal "At-
Tashahud". .
12. A requi rementto reci tet he words of
suppl icat ionfo r the Prophet( PBUH) .
13.A requi rementto concludeth e prayer
with the words of peace "Tasleem", i.e.
"Assalamu Aleykum Wa Rahmatullaahi
Wa Barakatuh".
14. A requirement that in f u l f i l l i n g the
above pillars the person should be in a
state of tranquility.
The above are the pillars of the prayer,
wherein, if any of them is missed, it i s
requi redt o repeatt he whole Rakaat( Uni t )
in which the pillar is omitted, but if, the
Takbiirat il - lhraam is omitted, it becomes
necessary to repeat the whole salaat.
53

63. NECESSARDYU TIESO F THE SALAAT
(wAJTBATU-SAAAr T)
ln addition to the above 14 pillars of the
prayer, there are also certain necessary
duties which need to be fulfilled in the
courseo f the salaatT. hesea rea sf ol lows:
1. Saying "ALLAHU AKBAR" in the
course of the prayer where it is necessary,
e.g.u ponc ommencingR ukuue tc. ,etc.
2. Saying "SUBHANAA RABBIYAL
AZIM." when in Rukuu position.
3. Saying "SAMI ALLAHU LIMAN
HAMIDAH" while resuming standing
position from the Rukuu whether the
personi s an " lmam" ( leader )oirs praying
alone.
54

64. 4. Saying "RABBANA WALAKAL HAMD"
when resuming the standing position
from the Rukuu after saying the words:
SAMI ALLAHU LIMAN HAMIDAH". This
is required from the lmam (leader), from
the congregation and even from a person
who is praying alone.
5. Saying 'SUBHANA RABBIYAL A'ALA"
when in Sujuud( prost rat ionp)o si t ion.
6. Saying "RABBI IGHFIR LEE" in the
si t t ingp auseb etweent he two prot rat ions
of every unit of the prayer.
7. Taking a Sitting Position for the
recitation of At-Tashahud after the first
two rakaats(u ni ts)oDf huhrA, sr ,M aghr ib
and lsha prayers.
8. Reciting the At-Tashahud (words of
wi tness)a f tert he f i rstt wo rakaats( uni ts)
of Dhuhr, Asr, Maghrib and lsha prayers.
55

65. The above8 actsc onstitutet he necessary
duties of the prayer and if one of them is
missedu nintent ional lyth, ent he personi s
requi redt o amendt he mistakeb y coming
up with the two prostrations of
forgetfulness at the end of the prayer.
However, if any of these duties is left out
del iberately,t hen the whole prayer is
nul l i f ieda nd shal lr equi rea repet i t ion.
PREFERRED ACTS OF THE SALAAT
(suNANU-SAAr AT)
In addition to the Pillars and Necessary
dut ies al readyd iscussedt,h ere are also
cer tainp refer reda ctst o be f ut f i l ledi n the
courseo f the prayer.T hesea rea sf ollows:
1 . Reciting of an opening supplication
(Du'a-al-lstiftaah) after the "Takbiiratil-lhraam".
2. Placingth e handso vert he chestw hi le
the personi s in a standingp osi t ionw i th
56

66. the right hand placed over the left hand.
3. Raisingo f bothh andsu ptot he levelo f
the shoulders or near to the lobes of the
ears when saying "Takbiiratil-lhraam";
when heading lor the Rukuu; when
resuming standing position from the
Rukuu and when resuming standing
position from the prostration.
4. Seekingth ep rotect iono fA l lahf romt he
cursed satan (only at the start of the first
rakaat )b y saying:
"Auzu billahi minas- shaytani-r-rajiim,"
which means
"l seek Allah's refuge from the cursed
satan."
5. Starting the prayer with the silent
invocation of "Allah (SWf)" by saying:
57

67. '' B IS M I LLAH I -R. RA H MAN I - R - -
RAHEEM." which means
"ln the name of Allah' the
Compassionate, the M erciful."
6. Saying "Ameen" upon concluding
the recitation of "Al-Fatihah".
7. Reci t ings omec hapterso r passage(sa t
leastt hree (3)v erses)o f the HolyO ur 'an
atter Al-Fatihah in the first two rakaats
(units) of each prayer.
8. A preferencet hat the recitationo f Al-
Fatihah and of any other additional
readingsf r om the HolyO ur 'ana re reci ted
in a loudv oicei n the f i rst two rakaatso f
Fajr, Maghrib and lsha prayers.
9. A preferenceth at when si t t ingf or the
tirst At-Tashahud and in between the two
prost rat ionst,h e personr estso n his lef t
footf lat tenedo nt heg roundw hi lek eeping
58

68. the right foot erect with the bottom of the
toes firmed on the ground.
1O.A preferencet o practtceA t-Tawaruk
when sittingf or the finalA t-Tashahudi n
the Dhuhr ,A sr ,Maghr iba ndl shap rayers.
"At-Tawaruk" is a mode of sitting,
whereint he personp rot rudeso ut his lef t
footf rom underneathh isr ightl eg,i n such
a way that the person does not relax on his
left foot.
1 1. Reciting the following supplica-tion,
when sitting for At-Tashahud, in
betweent he suppl icat ionfo r the Prophet
(PBUH)a nd the f inal words of peace:
,,ALLAHUMMA INII AUDHU BIKA MIN
ADHABI JAHANAMA. WAMIN ADHABIIL
AABR. WAMIN FITNATIL MAHYAA WAL-MA-
MATI, WAMIN FITNATIL MASIHID-DAJAAL".
which means -
59

69. "O Lord I seek your protection from the
torment of Jahanam (the hell fire), and
from the torment of the grave, and from
the trials of living and dying and from the
trials of the Masiih Addajaal."
The abovep ointsa ret he preferreda ctso f
the prayer and all M uslims are
encouraged to preserve these practices
because their observance entitles the
person great rewards f rom "Allah
(SWf)". However, missing any of them
does neither invalidate the salaat nor
require the two prostrations of
forgetuf lness.
HOW THE SALAAT IS PERFORMED
Having known in detail all the different
acts of the praYer, i.e.,its P i l l a r s ,
necessaryd ut iesa nd prefer reda cts,w e
shal ln ow discussin br iefh ow the Salaat
is per formedfo l lowingt he exampleo f the
Prophe(tP BUH)a, nd in due regardt o his
60

70. famous saying:
,,SALUU KAMA RAEYTUMUNII USALI'',
which means
"Perform your prayers in the same
manner you have seen me doing."
Transmi t tedb y Al -Bukhar i
We shal ld iscussth e per formanceo f each
prayer in its proper perspective.
r. "FAJR (DAWN) PRAYER".
Number of Rakaats.'Two
Recitation' Our'anic recitations in this
prayer are made in a loud voice by the
lmam in a congregat ionp rayera nd by
whoever prays alone.
Performance:
1. The persont urnst owardst he di rect ion
of the Aibbh, (the sacred Mosque at
6l

71. Makkah), intending by heart to perform
the Fajr (Dawn) prayer.
Note:
Thep ersons houldn otp ronounceh is, /her
intention openly because neither the
Prophe(t PBUH)n or his companionsu sed
to utter their intention for prayer. Thus,
pronouncingth e intent ioni n a loudv oice
is an innovat iona nd is total lyr ejected.
2.Thep ersont henr aisesb othh andsu pt o
the levelo ft he shoulderso r neart he lobes
of the ears, pronounces the "Takbiiratit -
lhraam" by saying "ALLAHU AKBAR"
and places both hands overthechestwith
the right hand over the left.
By reci t ingth e "Takbi i rat i-l lhraam" .t he
person thus, resolves for prayer and
enters into a state of worship and is
thenceforth required to call to mind the
majesty and glory of "Allah (SWT)" and to
62

72. dedicate his intentions, recitations and
actions to Him alone until the end of the
prayer. While praying the person is
required to direct his eyes downwards at
the spot of Prostration.
3. The person then recites in a low voice
an openings uppl icat ionfo r the prayer .
Here below are three of the supplications
whicht he Prophe(tP BUH)usetdo pract ice
and the Musl im is exhor tedt o memor ize
at least one of them for recitation each
time a prayer is performed:
a). "SUBHANAKA ALLAHUMMA WA
BEHAMDIKA WATABARAKA ISMOKA,
WATA'ALA JADDOKA WALA ILAHA
GHAYROKA". which means -
"Praise and glory be to Allah. Blessed be
Your name exalted be Your maiesty and
glory. There is no god but You".
63

73. b). "ALLAHUMMA BA|'D BAYNT WA
BAYNA KHATAYAYA KAMA BAA'DTA
BAYNA.AL.MASHRIKI WAL MAGHRIBI.
ALLAHUMMA NAAANIY MIN KHA-TAYAYAK
AMA YONAAA-AL-THOWBO-ALABYADO
MIN-AL.DANASI,
ALLAHUMMA IAYSILNIY MIN KHA.
TAYAYA BIL-MAI. WATHALJI,
WALBARAD". which means
"O Lord, separate me from my sins asyou
have separated the east and west. O Lord,
cleanse me of my srns as the white robe is
cleansed from dirt. O Lord, wash away my
sins with water, snow and hail".
c). "WAJAHTU WAJHIYA LtLLADHtt
FA.'TAR-AA L-SAMAWATI WAL.ARD HI
HANIIFAN MUSLIMAN WAMAA ANA
MINAL MUSHRIKIINA, INNA SALATII
WANUSUKII WAMAHYAYA WAMA-MATII
LILLAHI RABEIL'ALAMIINA LAA
SH,ARIKA LAHU WABIDHALIKA UMIRTU

74. WA ,ANA MINAL-MUSLIMIINA". which
means
"l turn my face to Him Who created the
heavens and the earth, as a true believer
and a Muslim, and nay, am I one of the
polytheists. Truly, my prayer and my
sacrifices, my life and my death. allbelong
to Allah, Lord of the worlds, Who has no
partner. This am lcommanded, and lam of
those who submit to His Will".
4. The persont hen seekst he protectiono f
"Allah (SWf)" from the cursed satan by
saying "AUZO BILLAHI MTNAL
SHAYTANI-R-RAJIIM".
5. Thep ersont hen si lent lyi nvokes"Al tah
(SWf)" by saying:
,, B IS M IL LA H -R -RAH MAN -R - RAH II M".
which means -
65

75. "ln the name of Allah. the all Merciful, the
all Compassionate".
The personi mmediatelyth ereafterr ecites
"AL-FATIHAH" (opening chapter of the
Glorious Our'an) in due regard to the
following saying of the Prophet (PBUH):
"Prayer without reciting the'Al-Fatihah'
is invalid". (Reportedb y lmam Bukhari)
Upon completion of the "Al-Fatihah" the
person says "Ameen" loudly.
6. The person then recites chapters,
verses or passages (minimum of three
verses)f r om the HolyO ur 'an.H oweveri,t
is recommendedth at long passagesa re
reci tedf or the Faj r (Dawnp) rayer .
Note:
lf the person is praying with a
iongregation behind an lmam (leader)
66

76. he, /shew oulda pplyN os.1 , 2,3 and4,a nd
woufd listen to the lmam reciting the "Al-
Fatihah" loudly and upon the lmam
complet ingi t sr eci tat iont,h e persona long
with the rest of the congregationw ould
say "Ameen" loudly after which, the
person would apply No. 5 in a low voice.
7. Then,t he personp roceedsto "Rukuu"
(bowing)p osi t ionr aisingb othh andsu pto
the levelo f the shoulderso r neart he lobes
of the ears saying "ALLAHU AKBAR".
While in this position, the person is
required to excercise serenity and
t ranqui l i typ osi t ioningth e heada nd back
on the same level, putting both hands on
the knees with the fingers spread and
saying the following words for at least
three times:
"SUBHANA RABBIYAL A'ZM". which
means -
"Glorified is my Lord the Great."
67

77. In addi t ionw, hi le in Rukuup osi t ion,i t is
also advisablet o say:
"SUBHANAKA ALLAHUMMA WA
BIHAM DIKA, ALLAHUM MA EGHFIR LII'',
which means -
"Glory be to Thee, O Allah, and praise be
to Thee, forgive me my sins".
8. Then, the person raises from the
"Rukuu" posi t ionl i f t ingb oth handsu pto
the levelo ft he shoulderso r near thel obes
of the ears saying:
''SAMI A'ALLAHU LIMAN HAMIDAH",
which means
"Allah listens to him who praises Him."
The persont hen, immediatelyre ci test he
following supplication while s t i l l
standing:
68

78. .'RABBANA WA LAKA AL HAMDU
HAMDAN KATHEER'AN TAYYIBAN
MOBARAKAN FEEHIY MILA'S
SAMAWATI WA MILA' ALARDHI WA
MILA' MA BAYNAHOMA WA MILA' MA
SHIATA MIN SHIYIN BAA'D", which
means
"Our Lord, praise be to Thee only, praises
plentiful and blessings as to fill the
heavens, the earth, and what /s in
between, and fill that which will please
Thee besides them".
Howeveri,f a personf ol lowinga n lmami n
a congregat ionapl rayer is not able to
conrplete the above supplication i t
suffices to say "RABBANA WA LAKA
ALHAMD".
I t is also advisablefo r the lmam. the
follower or one who prays alone to add
fur thert he suppl icat iohne rebelow:

79. "AHLU THANAA'I WALMAJDI A-HAAU
MA AAALA ALABDU WAKULUNA LAKA
ABD, ALLAHUMMA LA MAANI'A LIMA
ADEYTA WALA M U'DIYA LIMA
MAN'ATA WALA YANFA'U DHAL-JADDI
MINKAL JADD". which means -
"You Allah who deserves all praises and
all glory, Your praising is the best and
most true of whatever Your servant can
say, we are allYour servants. Our Lord, no
one can ever deprive anything of what You
have bestowed and no one can ever give
anything of what You have deprived."
While in the standing position after
Rukuu,t he personi s advisedto placeb oth
hands over the chest in the same manner
before bowing, since, this was the
pract iceo f the Prophet( PBUH) .
9. The person thereafter proceeds to
prostration saying: "ALLAHU AKBAR"
and touchingt he groundw i th the knees
70

80. first before the hands if possible.
However,i f not possiblet,h e personm ay
touch the ground with the hands before
the knees. While in prostration, the
person should place seven parts of the
body on the ground. These parts are: the
forehead, together with the nose, both
palms of the hands (fingers should be
stretched, closed together and pointed
towardst he di rect iono f the Oiblah)b, oth
knees, the bottom parts of the toes of both
feet (toes pointed to the direction of the
Oiblah) . Dur ing the prost rat ionst,h e
person says for three times or more the
following words:
"SUBHANA RABBIYAL A'ALA", which
means
"Glorified is my Lord the Exalted".
I t is alsoa dvisableto say fur ther :
7l

81. ,,SUBHANAKA ALLAHU M MA RABBANA
WA BI HAMDIKA, ALLAHUMMA IGHFIR
Lll", which means
"Glory be to Thee, our Lord, and I praise be
to Thee. O Lord, forgiue me my sins"'
Whi le in prost rat ioni,t is recommended
that the person recites as many
supplications as possible asking "Allah
(SWf)" for prosperityb oth in this worldly
l i fe and in the l i fe hereaf terb ecauset he
Prophet ' (PBUsHa) i d:
'When performing 'Rukuu'
, glorify 'Allah
(SWTI , butd ur ingp rost rat ione,n deavour
to makea s manys uppl icat ionass p ossible
to 'Allah (SWTLf'o r supplicationsd uring
prostration are almost certain to be
accepted. " (Repor tbeyd lmam Musl im)
In view of the abovep rophet ict radi t ion,
we quote here below some of the
suppl icat ionsa nd pr ivatep rayersw hich
72

82. the Prophet (PBUH) used to say while in
prostration:
a.,'ALLAHUMMA LAKA SAJADTU,
WABIKA AMANTU, WALAKA ASLAMTU'
SAJADA WAJHII LILLADHII KHA-LAAAHU
FASAWARAHU FAAH.SANA
SUWARAHIJ, FASHAAA SAM'AHU
WA B AS ARA H U. FATA BA RA KA. LLAH U
AHSANA-L-KHAUAllN". which means
"O Lord, to Thee I prostrate' in Thee I
believe and to Thee I submit; MY face
prostrates to He Who created and
fashioned it and made its form good and
provided it with hearing and sight; praise
be to Altah, the most excellent of
creators".
b.
''RABBI A'DI NAFSII TAAWAHA'
WAZAKIHA, ANTA KHAYRIJ-MANZA-KAHA
ANTA WALIYUHAA WAMAU-LAHAA."
which means

83. " O Lord, give my soul its devoutness and
purify it, for none other than Thou can
purify it, Thou are its Lord and Master,,.
Whi le in prost rat lont,h e persons hould
not bring the hands close to the head and
should not stick the arms to the
abdomenA. lso,t he persons houldn ei ther
st ickt he abdomento thighsn ort het highs
to legs. The arms should be distanced
from the body and raised up from the
ground because the prophet (pBUH)
prohibi tedf l at teningt hem on the ground
accordingto the fol lowings aying;
"Adjust your prostration, keep straight in
it and stretch not your hands on the
ground as dogs do". (Reporterd by lmam
Bukhari)
10. The person thereafter raises up the
head f rom prost rat ions aying , 'ALLAHU
AKBAR", and sits up resting on the left
footf lat tenedo n theg roundw hi lek eeping
74

84. the right foot erect with the toes of the
right foot firmed on the ground' While in
this posi t ionb, othp almsa ret o be placed
on the knees and the person recites the
following suPPlication:
''RABIYA IAHFIRLII, WARHAMNII'
WAHDINII. WAJBIJRNII. WARZANEE'
WA'A FINEE", which means
"O my Lord, forgive me' have mercY on
me, guide me, console me, provide for me'
and heal me."
11 . The personp rost ratesa gains aying
"ALLAHU AKBAR"and repeats what was
done in the first Prostration'
12. fhe persont hen raisest he headf rom
the secondp rost rat ions aying" ALLAHU
AKBAR", and takes a sitting pause similar
to the Pa use between the two
prost rat ionsT.h isi s a pausef or resta ndi t
is recommendedto take such a pause'
't5

85. al thought herei s no harmi f omi t tedT. hat
is the end of one "Rakaat,,(unit).
13. The persont hereafter,s ays ALLAHU
AKBAR and stands up for the second
Rakaat which is performed in the same
manner as the first Rakaat whereby the
person comes up with all the actions and
recitations from Nos. 1 upto 11 as
discussed above.
14. Upon completing the second
prostrationa s discussedi n No. 12 above,
the person takes a sitting for the ',At_
Tashahud" (words of witness) and while
in this position, the fingers of the right
handa ret o bep lacedc lose- f istesda vet he
index finger which the person uses to
pointo ut asa n indicat ionfo r monotheist ic
belief although, the person may as well
keep both the little and the ring fingers
closed, while rounding the thumb and
middlef inger in a r ing-shapedfo rm and
uses the index finger to point out as a sign
for monotheist ibc el ief .l t hasb eenr elated
76

86. that the Prophet (PBUH), practiced both
these methods and it is advisable to
practice the first method at times and the
other method at other times' The left hand
is placed on the left knee with the f ingers
kept open.
After sitting as discussed above, the
personr ecitest he,4T -Tashahud(wordosf
witness) as follows:
''AT TAHIYYATUL ILAHI WASALAWATU
WATAYYIBATU ASSALAMU ALAYKA
AYUHAN-NABIYU WA RAHMATULLAHI
WA BARAKATUHU, ASALAMU ALAYNA
WA ALA IBADI-L-LAHI-S-SALIHIYN.
ASH-HADU ANLA ILAHA ILA LAHU WAH
DAHU LA SHARIKA LAHU WA ASH.HA-DU
ANNA MUHAMMADAN ABDUHU WA
RASUULUH. ALLAHUMMA SALLIY ALA
MUHAMMAD WA ALA AALI
MUHAMMAD, KAMA SALAYTA ALA
IBRAHIMA, WA AALA AALI IBRAHIM.

87. INAKA HAMIDON MAJID. WA BARIK
ALAA MUHAMMAD WA ALAA AALI
MUHAMMAD KAMA BARAKTA ALA
IBRAHIMA WA ALAA AALI IERAHIM.
INAKA HAMTDON MAJtD...which means
"Greetings, prayers and our good deeds
are for Allah. Peace, mercy and blessings
of Allah be on you O prophet. May peace
be upon us and on the devout slaves of
Allah. 'l testify that there is no god but
Allah (the person when reciting this
testimony points out the index finger as a
sign of monotheistic belief) and I testify
that Muhammad /s His slave and
messenger'. O Lord, bless Muhammad
and his family as you blessed lbrahim and
his family. You are the Most-praised, The
Most-Glorious. O Lord, bestow your grace
on Muhammad and his famity as you
bestowed it on lbrahim and his family. you
are the Most-praised, the Most_
Glorious."
78

88. It is recommended to add to the above
reading the following supplication in
which the person asks for Allah's
protect ionf r om four evi ls:
,'ALLAHUMMA INII AUDHU BIKA MIN
ADHABI JAHANNAMA, WA M IN
ADHABIL AABR. WAMIN FITNATIL
MAHYAA WAL-MAMATI, WAMIN
FtTNATtL MASIHID-DAJAAL". which
means -
"My Lord, I seekYour protection from the
torment of Hell, from the torment of the
grave, from the trials in lifetime and after
death, and from the impostor Masihi-dajaal".
The person may also make f urther
suppl icat iontso "Al lah( SWD" askingf or
prosper i tyb oth in this l i fe and in the l i fe
hereaf ter ,a nd to bestowH is favourso n
his parentsa nd otherM usl imsT. hisw as
the confirmed practice of the Prophet
79

89. (PBUH)a s repor tedb y lbn Massoud( may
Al lah be pleasedw i th him) .
15. Having completed the At-Tashahud
the person terminates the prayer by
saying for two times
''AS-SALAMU
ALEYKUM WA
RAHMATU-LAAH". which mean
" Peace and mercy of Attah be upon you",
turning the face first to the right and then,
to the left.
That is the end of the Fajr prayer.
I I ." DHUHR( NOON)P RAYER"
Number of Rakaat: Four
Recitation: Our'anic recitations in this
prayer is made in a low voice by the lmam
( leader )t,h e fol lowerso r whoeverp rays
alone.
80

90. Performahce:
1 . The first two Rakaats of the Dhuhr
prayera rep er formedin the samem anner
as the two Rakaatso f the Fajrp rayerw ith
regardt o Nos.1 upto 14. Howeveri,n the
caseo f Dhuhrp rayert,h e si t t ingi n No.1 4
representtsh e f t rstAt -Tashahuidn which
case,t he personi s requi redt o reci teo nly
the f irst part of the words of witness up to
'"...WA ASHADU ANNA MUHAMMADAN
ABDUHU WA RASUULUHU". Mean-whi
le, i t is prefer redt hat , for the Dhuhr
prayer ,t he our 'anic reci tat ionsa f tert he
Al-Fatihah are of medium length (i.e.
neither too short nor too long).
2. Upon concludingt he reci tat iono f the
f i rst par t ol At -Tashahudi n No. 14, the
person, instead of proceeding to action
No. 15 (of the Fajr prayer),s tandsu p for
the two remainingR akaatso f the Dhuhr
prayerw hich are also per formedi n the
same manner as the first two.
81

91. 3. Upon performing No. 12 in the fourth
Rakaat, the person sits for the tinal At'
Tashahud and comes up with f ull
reci tat iono f the samea s in No. 14 of the
Faj rp rayer .T he persont hen proceedso n
to No. 15 and thus,c oncludesth e prayer .
I I I ." ASR( AFTERNOONP)R AYER"
Number of rakaats: Four
Reci tat ion' Our 'anic reci tat ionsi n this
prayer are made in a low voice bY the
leader( lmam) ,t he fol lowers,o r whoever
prays alone.
Performancel:t is performeds imilart o the
Dhuhr( Noon)p rayeri n al l respects.
rv. "MAGHRIB( SUNSETP) RAYER"
Number of Rakaats.T' hree
82

92. Recitation' Our'anic recitations in this
prayer is made loudly in the first two
rakaats by the leader (lmam) or by
whoever prays alone.
Performance:
1. The first two Rakaatso f this prayera re
per formedin the samem annera st hef i rst
two Rakaats of the Dhuhr prayer.
However, the person praying behind an
lmam in a congregat ionis requi redt o
l istent o the lmam'sr eci tat iono f the Al -
Fatihah,i n the first two RakaatsU. pont he
lmam's completion of the Al-Fatihah, the
person says Ameen with the rest of the
congregationa nd then recitesA l-Fatihah
si lent lyb y himsel fT. hep ersont hereaf ter ,
may not need to recite Our'anic passages
himself but should pay attention to the
lmam's recitation.
Meanwhi le,O ur 'anicr eci tat ionsin this
prayer after the Al-Fatihah by the lmam
83

93. (or by whoever prays alone) may be either
longo r shortp assageso f the HolyO ur'an.
2. Upon raising the head from the second
prostration of the second Rakaat, the
person sits down for the firstAt-Tashahud
and iecites the first part of the words of
witness (i.e. upto "....wA ASHADUANNA
MUHAMMADAN ABDUHU WA
RASUULUHU").
3. Thep ersont hereaf tesr tandsu pf or the
per formanceo f the thi rd and last Rakaat
of the Maghrib prayer and upon raising
the head from the second prostration of
this third Rakaatt,h e persons its down for
the final At-Tashahud and recites the
words of witness in full.
4. The persont hen concludesth e prayer
byt he "Tasleem"( i .e.a ct ionN o'1 5 of the
Fajr prayer).

94. v. " lsHA (EVENINGP)R AYER"
Number of rakaats.' Four
Recitation' Our'anic recitations in this
prayer is made loudly in the first two
Rakaats by the lmam and by whoever
prays alone.
Performance:
1. This prayeri s per formedi n the same
mannera s the Dhuhr( Noona) ndt he Asr
(Af ternoonp) rayers.
Howeverw, hen prayingb ehinda n lmam,
the person is required to listen to the
lmam'sr eci tat iono ft he "AL-FATIHAHi"n
the f i rst two Rakaats.U pon the lmam's
complet iono f the Al -Fat ihaht he person
says Ameen with the rest of the
congregat iona nd then reci tesA l -Fat ihah
si lent lyb y himsel f .T he persont hereaf ter
85

95. may not need to recite Our'anic passages
himself but should pay attention to the
lmam's recitation.
THE FORGETFULNESPSR OSTRATIONS
(SUJUUD SAHW)
As human beings, we are bY nature
subject to mistakes and errors, and as
mentioned earlier, if a person fails to
perform any of the pillars of the prayer
and/or necessaryd ut ies,t he person is
requi redt o mendt he er ror by comingu p
wi th two prost rat ionsa t the end of the
prayer known as "Suiuud Sahw" i.e'
forgetfulness prostrations, although,
where a pi l lar (si)s omi t teda repet i t iono f
the missedp i l lar (si)s necessary.
Therea re some disagreementbse tween
rel igiousju r istsr egardingth is subjecat s
to whetheri t shouldb e per formedb efore
or after the words of peace (Tasleem).
What seems to be a fair solution,
86

96. however, is that if a person made an
addition to the prayer, then, the two
prostrations of forgetfulness should be
performed after reciting the Tasleem.
While, if a deduction is made from the
prayer, then, the two prostrations of
forget fulnesssh ouldb e per formedb efore
reciting the Tasleem. However, where
both an addition and a deduction may
have been made in the course of the
prayer, then, in th is case, the
f orgetf u Iness prostrations ca n be
performed before the recitation of the
words of peace (Tasleem).
VARIOUSIN STANCEWS HERE" SUJUUD
SAHW" BECOMESA PPARENT
A. Where a Pillar of the Prayer is Omitted
1. Where,f or examplea, personf orgetst o
recite the "Al-Fatihah" but remembers
the same before Rukuu or in the process
of bowing,t hen,t he personi s requi redto
87

97. resume a proper standing position and
read the "Al-Fatihah" and some other
verses from the Holy Our'an as usual. l f
this omission occured in the first rakaat
and the personr emembersth e omission
while in the course of the second rakaat,
then, the person should count the second
rakaat as being the first rakaat and treat
the first one in which he,/she missed to
recite the "Al-Fatihah"as null and void.
The person should then Proceed to
perform one more rakaat to complete
his,/her Salaat and at the end, recite the
"Tasleem"( wordso f peace)a f terw hich,
the person comes uP with the two
prost rat ionso f forget fulnessa nd again,
recites the Tasleem.
2. l f , howeverw, hi le si t t ingf or the f inal
"At-Tashahud", (the words of witness), a
person remembers that he missed a
prostration, then the person should
immediately come up with the missed
prost rat iona nd si t backa gaint o repeata
88

98. recitationo f the At-TashahudT. hep erson
would then say the Tasleemt o conclude
the prayer ,b ut would thereaf terc omeu p
with the two prostrationso f forgetfu lness
before once again reciting the Tasleem.
The above are some examples where
errors are committed in performing
FARAIDH (i.e. Pillars) of the Salaat,
wherein,t he personi s noto nlyr equi redto
repeat he misseda ct ,b uta lso,t o comeu p
with the two prostrationso f forgetfu lness.
B. Where a Necessary DutY is Omitted
However, where someone misses a"
WAJIB" (NecessaryD uty)o f the prayer,
the mere coming up with the two
prost rat ionso f forget fulnessw i l l suf f ice
wi thoutt he needf or repeat ingth e missed
act. Thus, it a Waiib act is missed and the
person remembers it after starting
anothera ct iono f the praYert,h en, he is
89

99. not requiredt o repeatt he forgottena ctb ut
would proceed to complete the rest of the
salaat and at the end, just before the
Tasleem, the person comes up with the
two prostrationso f forgetfulness.
C. Where a Preferred Act is Omitted
As for SUNNANS (Preferred Acts) of the
prayerw hich mayb em issedn, ei theri s i t a
requi rementto reper formth em nor is the
forget fulnessp rost rat ionsn eeded.
PRIVATE SUPPLICATIONS RECITED
UPONC OMPLETINGPR AYERS
In accordancew i th the teachingso f the
Prophe(tP BUH)t,h erea req ui tea number
of pr ivate suppl icat ionsa nd words of
extolling Allah (SWf) i.e. "Dhikr" which
areh ighlydesi rabalen dr ecommendefdo r
reci tat iona t the endo f eachp rayerT. hese
suppl icat ionasn d extol lat ion(sd hikr )a re
non-obl igatorya nd const i tutes eparate
90

100. forms of "IBADAH" (Worship), hence,
reci t ingt hem or fai luret o do so,d oesn ot
affect the prayer.
However, a person who recites these
supplications and extollations would
certainly achieve much additional
rewardsb esidesth e rewardA l lahg rants
for the Salaat, INSHA ALLAH.
We shall now discuss some of these
suppl icat ionasn d extol lat ions.
a). lmmediately upon completing the
prayer it is recommended f or the
worshipper to invoke Allah (SWf) and to
ask for His forgivenessb y saying:
"ISTAAFIRULLAAH" for three times,
which means
"l seek Allah's forgiveness".
9l

101. b). lmmediately thereafter, the
worshipper may recite the following
supplication:
"ALLAHUMMA ANTA SALAAM. WA
MINKA SALAAM. TABARAKTA YAA
DHAL JALALI WAL IKRAAAM." which
means -
"O Allah, You are the source of peace and
fromYou comes peace, exaltedYou are, O
Lord of Majesty and Honour."
c). lt is also recommended for the
worshipper to recite thereafter the
fol lowni g suppilc at ion:
,,LA ILAHA ILAL-LAHU WAHDAHU. LAA
SHARIKA LAHU, LAHUL-MULKU.
WALAHUL-HAMDU. WAHUWA A'LAA
KULI SHEY-IN AAAR". which means
92

102. "There is no god but Allah, He is one, He
has no partner, to Him belongs
sovereignty and to Him belongs praise,
and has power over all things."
d). The person may thereafter say:
.,ALLAHUMMA LAA MANI'A LIMAA
A'DEYTA WALA MU'DIYA LIMA
MANA'ATA WALA YANFAU DHAL JADDI
MINKAL JAD". which means -
"O Allah, none can withhold what You
have granted, and none can grant what
You have withheld, and nothing can be
offered by the rich; richness and fortune
comes from You alone".
e). And says thereafter:
''LAA HOWLA WALAA AUWATA ILLA
BILLAAH." which means -
93

103. "There is no might or power, except from
Allah".
f). Also, the person may thereafter say:
,'LAA ILLAHA ILAL LAAHU WALA
NA'ABUDU ILLA IYAHU, LAHU NI'MATU
WALAHUL FADHLU, WALAHUL THANAA
AL-HASSAI". which means-
"There is no god but Allah and we worship
none but Him, to Him belongs prosperity,
and to Him belongs favours and to Him
belongs all good praises".
g). The person may also say:
''LAA ILAHA ILLAL LAAHU MUKHLISINA
LAHU DIINA WALAO KARIHAAL
KAFIRUUN". which means -
"There is no god but Allah, (and we) offer
Him sincere devotion even though the
unbelievers may detest it".
94

104. h). Also, says:
''ALLAHIJMMA A'INNI'ALA DHIKRIKA.
WASHUKRIKA. WA HUSNA IBADATIK."
which means -
"O Allah, help me in remembering You,
thanking You and conducting my worship
to You in a perfect way.".
i). The person also says:
(l )SUBHANA-ALLAH- Gloryb etoALLAH
- (33 times)
(2)AL HAMDU-LILLAH - Praise betoAllah
- (33 times)
(2) ALLAHU AKBAR - Allah is great (33
times)
Then, at the end of the above three
recitations, the worshipper recites the
fol lowings uppilc at ion:
95

105. ,LAA ILLAHA ILAL LAAHU WAHDAHU
LAA SHARIKA LAHU, LAHUL MUL.KU,
WALA.HUL HAMDU. WAHUWA A'LAA
KULI SHEY'INN AAAR". which means -
"There is no god but Allah alone; He has
no partners, to Him belongs dominion and
to Him belongs praises; and He has power
over all things".
By this supplication, the worshipper
makesu p a total of 1OOr eadingsa nd in
this regardi,t was repor tedin an authent ic
prophet ics ayingt hat whoeverc omesu p
wi th this 1OOp hrasesa t the end of every
obl igatoryp rayer ," Al lah wi l l forgiveh im,
even if his sins were as abundant as the
foam of the sea. " (Repor tedb Y lmam
Muslim)
j ) .l t isa lsor ecommendedfor thpee rsont o
reci tet hereaf ter" AYATA L KURSI "i .et he
verse of the Throne (Holy Our'an 2:255}
which has the following English
96

106. translation:-
"Allah! there is no god but He, the Living
the Self-Subsisting, the Eternal. No
slumber can seize Him nor sleep. To Him
belongs all that is in the heavens and on
earth. Who is there can intercede in His
presence except as He permitteth? He
knoweth what (appeareth to His creatures
as) before or after or behind them. Nor
shall they compass aught of His
knowledge except as He willeth. His
Throne doth extend over the heavens and
the earth, and He feeleth no fatigue in
guarding and preserving them for He is
the Most High, the Supreme (in glory)".
The importance of this verse was
conf i rmedb y the Prophet( PBUH)i n an
authentic saying that:
"Whoever recites this verse at the end of
every prayer, nothing will prevent him
from entering Paradise."(Reported by
97

107. lmam Bukhari)
k). lt is also stronglyr ecommendedt hat
the person recites the following three
chapters of the Holy Our'an after each
prayer:
(1) Surah Al-lkhlaas (Purity of Faith) -
Qur'an, Chapter 1 12.
(2) Surah Al-Falaq (The Dawn) - Our'an,
Chapter1 1 3.
(3) Surah An-Naas (Mankind) - Our'an,
Chapter 1 14.
Note: lt is preferred that each of these
three chapters be recited for three times
at the end of Fajr (Dawn) and Maghrib
(Sunsetp) rayersw; hi le,e achc hapterm ay
be recited only once at the end of the
other obligatory prayers namely, Dhuhr
(Noon)A, sr (Af ternoon)anlds ha( Evening)
prayers.

108. THINGS WHICH INVALIDATE THE
PRAYER
Prayer if performed well with due regard
to its conditions, pillars, duties and
prefer reda ctst ruly i l luminatesth e hear t
and purifies the soul. lt is the means by
which man communicates with Allah
(SWT) and therefore, one should keep it
free from anything which would render i t
inval id.l n Arabic Languagea, ctsw hich
invalidate the prayer are known as
"Mubdillatu-Salaah" and we now list
them herebelow:
1. Speakingo r talkingi n the courseo f the
prayer.
2.Laughingin the courseo f the prayer .
3. Eat ingw hi lep rayinge, vent houghw hat
is eaten maybe as small as a piece of
dates.
99

109. 4. Drinking while praying, even though
what is drank maybe as small as taking
only a mouthful.
5. lf someone in the course of the prayer
remembers that he,/she did not actually
per formt he ablut ion( wudhu) ,t hen,s uch
a person is required to break the prayer
and get out to perform Wudhu.
6. lf a person's ablution (wudhu) gets
invalidated in the course of the prayer,
then the prayerb ecomesi nval id.
7. The prayer is also invalidated by
carrying out the Rukuu and Sujuud
postures with haste and without ease.
Whi le in prost rat ionb, obbing( jerkingu) p
and down like chicken pecking food from
the ground is not allowed.
8. Turning oneself away f rom the
directiono f the Aiblaha lsoi nvalidatesth e
prayer.
100

110. THINGSW HICHA REN OTP REFERREIND
THE PRAYER
1 . Turning of the eyes up . The Prophet
(PBUH)s t ronglya dmonisheda gainstt his
as can be notedf romt hef ol lowings aying:
"What is the matter with the people who
raise their eyes towards the sky while
praying? They shall have to refrain from
this or else they will lose their eyesights".
(Repor tedb y lmam Bukhar i )
I t is alsod isl ikedt o lookr ighta ndl ef ta nd
the Prophet( PBUH)in this regards ays:
"lt /s a deception with which satan
deceives the servant while in prayer".
(Reproted by lmam Bukhari)
The person while praying is required to
direct his eyes at the point of prostration.
l 0 l

111. 2. Closing the eyes in the course of the
prayer.
3. Placing the hands above the kidneys or
on the waist. Hands should be placed over
the chest.
4. Wiping the earth more than once to
remove pebbles on it.
5.
in
Reading of the Holy Qur'an, while
Rukuu and in Sujuud positions.
6. Making unnecessary movements in the
course of the prayer such as touching the
chin (beard) or fidgetting the fingertips or
mending up the clothes e.g. the head
turban etc.
7. Entering to prayer, while food has been
served to the person before the prayer or
while badly in need of passing excrement
and/or urine. The Prophet (PBUH) in this
regard says:
l'z

112. "Prayer is not valid when food has been
served and when a person is in need of
relieving himself of excrement and/or
urine." (Reported by lmam Muslim)
8. lt is prohibited for someone in a
congregational prayer to raise the head
from Rukuu and Suiuud positions ahead
of the lmam. The Prophet (PBUH)strongly
warned persons doing this as can be
noted from the following saYing:
"Doesn't the person who raises uP his
head before the lmam fear that Allah will
turn his head to that of a donkey or make
his face look like a donkey". (Reported by
lmam Bukhari)
OTHERIM PORTANNT OTESR EGARDING
PRAYER
1. l f a personi s smel l ingo f gar l ico, nion,
leek, cigarettes, tobacco or anything
103

113. simi lar which has an unpleasanto dour
and which may cause inconvenienceto
others, then, such person must not join
the congregat ionapl rayer and should
keepa wayu nt i l theo dourd issipatefsr om
him/her. The Prophet (PBUH) in this
regard says:
"A person who has eaten garlic or onion
or any other bad smelling thing should not
approach our Mosques because the
angels are offended by the things which
human beings get offended f rom".
(Repor tedb y lmam Musl im) .
2. The whole earth is for the Muslims a
place of prayer and virtually clean.
Therefore, anyone can pray wherever he
may be when the time of prayer comes if
there are no Mosquesn earby.H owever,it
is forbidden to perform prayers at
cemeteries, except the funeral prayer
administeredo ver a dead Musl im. l t is
also forbidden to pray inside toilets
IM

114. and/o r bathroomsa nda t f i l thyp lacesA. l l
prayers performed in such areas are
consideredn ul l and void.
3. When entering a mosque it is the
tradition that the person steps in with the
rig ht f oot reciting the f ollowing
supplication:
,'BISMILLAH WASSALATU WASSA.
LAMU'ALAA RASULULLAAH.
ALAHUMMA IAFIR LII DHUNUBI.
WAFTAH LII ABWABA RAHMATIK".
which means -
"tn the name of Allah..and blessings and
peace be upon the messenger of Allah- O
Lord, forgive me mY sins and open for me
the gates of Your mercY".
And, when departing from the mosque,
the person steps out with the left foot f irst
saying:
105

115. ''BISMILLAH WASSALATU .
WASSALAMU 'ALA RASULULLAAAH.
ALLAHUMMA IAGHFIR LII DHUNIJBII
WAFTAH LII ABWABA FADHLIKA'"
which means
"ln the name of Allah...may blessings and
peace upon the messenger of Allah. O
Lord, forgive me my sins and open for me
the gates of your favours".
4. lt is not proper to come to the prayer
hastening but the person is required to
comec almlya nd in a stateo f sereni tya nd
tranquility. lf a person joins the prayer
whi le the lmam, /congregat iona re in
Rukuu position, then, that particular
rakaat (unit) is counted for him as if he
started the rakaat (unit) with the rest of
the congregationfr om the start.H owever,
if a person joins the prayer after the
lmam, /congregat ionh as al ready r isen
from the Rukuu position, then, that
particular rakaat is not counted for him,
106

116. but he should continue praying with the
rest until the lmam completest he prayer
afterw hich the personi s requiredt o come
up with the missed rakaat(s)i norder to
complete his prayer.
Here below is an example:
Assumingt hat a personj oins the Dhuhr
prayer in the first rakaat but after the
congregat ionh as al readyr isenf rom the
Rukuu position, the person would
completeth e remainingp ar to f the rakaat
with the rest, although such rakaat is not
counted for him. The lmam and the
congregation proceed to the second
rakaat, but the late comer should count
the second rakaat as his first rakaat.
Thereafter,t he congregations its for the
first "At-Tashahuh" and would then,
stand up to perform the third rakaat and
subsequent lyt,h e four th rakaatu p to the
second and final "At-Tashahud". After
t07

117. the lmam reads the words of peace to
concludet he prayert he late-comeru nder
discussion, would thereby stand up to
perform one more rakaat in lieu of the
rakaat missed at the beginning.
5. lt is allowed for a person to pray while
wearing shoes, but before doing so, the
person is required to check on the soles of
the shoes, and should there appear any
trace of wetness and/or defilement, this
should be cleaned well on the ground.
6. A person is not allowed to pass infront
of another person who is praying no
matter how long and how much
inconvenienceth e wai t ing may cause.
The Prophet( PBUH)s ays:
"lf a person who passes infront of a
praying person could realize the gravity of
the sin, it would have been better for him
to wait for forty rather than pass infront of
the praying person. The narrator was not
108

118. sure whether the Prophet (PBUH) said
forty days or forty months or forty Years".
(Repor tedb y lmam Bukhar i )
7. lt a person who wishes to perform a
prayer fears others may pass infront of
him in the course of his Prayer, it is
advisablef or such a persont o placea ny
kind of object inf ront of him before
commencingt he prayer.S uch an objecti s
known as SUTRA in Arabic and it acts as a
boundary for the person so that people
may pass only beyond the object. lf
thereater, any person attempts to pass
betweenh im and the object,t he personi n
prayerm ay pusha wayt he passerby.Buitf
the passerby insists on passing, the
praying person has perfect right to fight
the intruder for he is an evil one.
8. A stranger woman passing too close
infront of a praying male person who has
no" Sutra", has the effect of invalidating
the prayer, except when the prayer is
being done in the grand mosque of
Makkah.
109

119. CONGREGATIONAPLR AYER
Performanceo f the prayert ogetherw ith
the other Muslims in congregation at
Mosques is a duty required from every
mafe Muslim of sound mind. Allah 6Wf)
says:
"...And bow down your heads with those
who bow down (in worship)". (Our'an
2:43l'
Much emphasis has also been made by
the Prophet (PBUH) about the
Congregational Prayers as can be
gathered from the following authentic
sayings:
1. "Performing prayer in congregation is
27 times better than prayer performed on
individua I basis".(Reported by lmam
Bukhari)
2. lbn Maktum said:
lr0

120. "l told the Messenger of Allah that I am
btind and my house is far awaY and I have
no suitable guide to the mosgue..do I not
have permission to pray at home?"
The Prophet (PBUH), asked me: "Do You
hear the call to the prayer?"
I answered: "Yes",and the ProPhet
(PBUH)th en saidt o me:
"Respond accordingly (bV coming to the
mosque)".( Reportedb y lmam Muslim)
3. "lf there happens to be (even) three
persons in a village, desert or iungle and
they do not praY in congregation, satan
would surely dominate them. So, observe
your prayers in congregation' for
certainly, the wolf devours the lonelY
sheep". (Reportedb YA buu Dawoud)
4. "1 swear by Allah in Whose possession
is my life, I feel like asking for firewood to
l l l

121. be gathered, and order for the prayerto be
held and the call for prayer (Adhaan) to be
announced, and then ask someone to lead
the prayer, and I go after those who failed
to join the congregational prayer and set
fire to them while they are in their
houses". (Reportedb y lmam Bukhari)
By virtue of the above quoted Our,anic
verse as well as the various sayings of the
Prophet( PBUH)c, ongregationapl rayeri s
incumbent upon every male Muslim
unless a person is excused from doing so
as a result of one or more of the following
reasons:
1. Sickness
2. Fear that going to the mosque will bring
about undue hardshipso, r per i l f rom an
enemy.
3. Heavy rain.
It is permitted for women to attend the
congregationat or1l1. at the mosques

122. and their husbands may not prevent them
from doing so unless it is feared that harm
will come to them. However, it is
preferable for women to perform prayers
at thei r homes.T he Prophe(t pBUH)says:
"Do not prohibit women to attend prayer
at mosgue, but prayer at their homes is
better for them". (Reported by lmam
Ahmad)
lf, however, women decide to go out for
prayer at the mosques, they should
neitherd ressn or perfu met hemselvesin a
manner that may attract the attention of
men.A t the mosques,i t is an established
tradition that women perform their
prayers preferably in their own partition
behind the rows of men.
PURPOSE OF THE CONGREGATIONAL
PRAYER
Performance of the prayer in
congregat ionis a great lslamicp ract ice
l t 3

123. through which equality and justice are
made manifest. Here, the ruler and the
subject, the old and the young, the rich
and the poor, thb powerf ul and the
downt roddent,h e inf luent ial and the
wretcheda ll assemblein rowss houlderto
shoulder infront of Allah, the Almighty,
with neither differences nor distinctions
between them - all of them servants of
Allah (SWf). .They meet on common
ground in the houses of Allah thinking
onlyo f Him in humi l i tyi n duer egardt o the
following verse of the Holy Our'an:
"....Verily, the most honoured of you inthe
sight of Allah is (he who is) the most
righteous of you...." (Holy Our'an 49:1 3)
lslami s a rel igiono f greats ocialordear nd
when a community of Muslims in a given
area meet at the CongregationaPl rayers
f ive t imes each day, then, cer tainly,w e
can imagine the innumerable benefits
that could be derived - people knowing
tt4

124. each other; people learning each others
affairs; people meeting their leaders and
community heads; people discussing and
solvingt heir day-to-dayp roblems;p eople
cooperating etc. Thus, cohesiveness,
unity, lovea nd brotherhoodb ecomet ruly
evident among the muslim community.
In an lslamic state, the head of the state or
his representativeis supposedto leadt he
five daily congregationapl rayers at the
central mosque of the capital city as was
the practiceo f the Prophet( PBUH)i,n the
f i rst lslamics tatee stabl isheda t Medina.
The leader or head of the lslamic state
would, of course, be a person of
unquest ionablein tegr i ty,k nown to be
more knowledgeable than his subjects
and above all righteous.
Persons wish ing to perf orm a
congregat ionaplr ayerw ouldc hoosef rom
amongst themselves an lmam (leader )
who hast heq ual i t iesd escr ibeda bovea nd
l l 5

125. who would stand infront of the others at
the center of the row.
After the second call for the prayer
( lqamah)i s per formed,t he lmam turns
towards the congregation and would
endeavour to straighten out the row(s)
and urge the congregationto standc lose
to each other as much as possibleT. hese
acts were established practices of the
Prophet (PBUH) as can be noted from the
following sayings:
1." Straighten your rows and stand close
to each other in prayer..." (Reported by
lmam Bukhari)
2. "You shall have to straighten You rows
in prayer or else Allah will create
differences among you". (Reported by
lmam Bukhari)
The lmam, thereafter, starts the prayer
with the words of "TakbiiratilA l-lhraam"
tt6

126. as usual and the congregat ionw ould
fol low sui t .T hec ongregat iown ouldt hen
proceed to complete the prayer as
discussedin detai le ar l ier .
THEP RAYERO FA TRAVELLINGP ERSON
(MUSAFTR)
lslam is a religion full of mercy and
because of the harships and
inconveniencews hich a personu sual ly
undergoes during travels, Allah FWf)
has made cer tain concessionst o the
t ravel lerO. neo f thesec oncessioniss t hat
a traveller may shorten some of the
obl igatoryp rayersA. l lah saysi n the Holy
Our'an:
"When ye travelthrough the earth there is
no blame on you if ye shorten your
prayers. .". (Our 'an4 :10 1)
Becauseo f this grant lromA tlah (SWT),i t
tt7

127. is an establ ishepdr act iceth at a t ravel l ing
Muslim may shorten the four (4) rakaats
obligatory prayers into two rakaats only.
Thus, the Dhuhr, Asr and lsha prayers
may each be shortened into two rakaats.
However. the Maghrib and the Fajr
prayersc annotb e shorteneda nd aret o be
per formedi n ful l .
I t is alsoa n establ ishedp ract icet hat the
traveller may combine some of the
obligatory prayers. Thus, the Dhuhr
prayerm ayb ed elayedu nt i lt het imeo f the
Asr prayer when both will be performed;
or, the Asr prayer may be brought forward
to the t ime of the Dhuhrp rayerw hen both
will be performed. Likewise, the lsha
prayerm ayb e broughtf orwardt o thet ime
of Maghr ibp rayer ;o r ,t he Maghr ibp rayer
may be delayed until the time of lsha
prayer. The Fajr prayer can neither be
broughtf orwardn ord elayeda ndh ast o be
performeda t its prescribedt ime.
l l 8

128. Characteristics of combining the prayers
1. Each prayer will be performed
separately.
2. Onlyo ne PrayerC al l( ADHAN)s hal lb e
made for both prayers but two Second
Cal ls ( IO,AMAHSs)h al l be requi red( i .e.
one SecondC al l ( lqamah)s hal l be made
separatelyf or each prayer).
l f we mayg ivea n examplea, ssumingth at
a t ravel lerw ishest o combineD huhra nd
Asr prayers by bringing the Asr prayer
foward to the time of the Dhuhr prayer,
the person would proceed as follows:
(1) The person would first come up with
the Cal lf or prayer" Adhaan" intendingi t
for both the two prayers.
(2) The person would then come up with
the second call "lqamah" for the Dhuhr
Pra'er'
rt9

129. (3) The person would then perform the
Dhuhr prayer shortening it to two rakaats
only.
(4)Af terc omplet ingth e Dhuhrp rayert,h e
person stands up and makes another
second call "lqamah" for the Asr prayer.
(5)Thep ersonw ouldt henp er formt heAsr
prayera lsos hortenedt o two rakaatso nly.
Note:
A traveller may lead the prayer as an
" IMAM" of the residentso f the placeh e is
visi t inga nd in sucha case,h e (beinga n
lmam) ,m ay per formo nly two rakaatsfo r
the Dhuhr, Asr, and lsha prayers while,
the residentsh e is leadings,h al lu ponh is
completion continue to complete the
remaining two rakaats of the respective
prayers. However, in such cases, it is
desi rableth att het ravel lewr ho maya cta s
an lmam f irst gives notice to the
t20

130. congregat ionre gardingh is posi t iona nd
his intention to shorten his prayer so that
the congregation continues to complete
the prayer.
On the other hand,i f the t ravel lerh ast o
prayb ehinda n lmamw ho is a residenot f
the placeh e isv isi t ingt,h en in suchc ase,
the t ravel lers hal lp rayw i th the lmam al l
the four (4) rakaatsa s usual .
PERFORMANCOEF T HEP RAYERB YO NE
WHO IS SICK
A sick person has to perform the prayer in
accordancew i th the person'sc ondi t ions.
The Prophet( PBUH)waso ncea skedb y a
sickc ompaniona s to how he canp er form
the prayera ndt he Prophe(tP BUH) repl ied
him as follows:
"Pray standing but if unable then by
sitting and if still unable then do so whilst
on your back". (Reported by lmam
Bukhari)
nl

131. Thus :
1. lf, it is impossiblefo r the sickp ersont o
stand up, he,/she shall perform the prayer
by sitting and making token gestures for
the "Rukuu" and "Sujuud" posi t ionsb y
bringing the head slightly down as
indication for "Rukuu" and slightly
fur therd own as indicat ionfo r "Sujuud" .
2. l t , i t is impossiblefo r the sickp ersont o
pray sitting, he,/she shall perform the
prayer by lying on his,/her back. Allah
(SWf)says:
'"...THOSE ARE THEY (MEN OF
UNDERSTANDING) WHO REMEMBER
ALLAH WHILE STANDING, SITTING AND
RECLINING. . . .("O ur 'an3 :19O-19 1)
Thep erson'sl egsa red irectedt owardst he
Qiblah and will make mere token gestures
as far as possiblew i th the headf or the
bowing (Rukuu) and the prostration
122

132. (Sujuud)p osi t ions.
3. l f , st i l l , i t is impossiblefo r the the sick
person to perform the prayer while lying
as discussedi n No. 2 above,t hen, the
person shall perform the prayer by heart.
The person shall come up with all the
requi redr eci tat ionas sf ara sp ossiblea, nd
will recall to mind all the necessary
postures for the prayer.
Such is the impor tanceo f the Prayeri n
lslam that a person must perform it no
mat terw hat his,zhecr ondi t ion.
VOLUNTARYP RAYERS
Besides the prescribed obligatory
prayers, a person may come up with as
many voluntary prayers as is possible.
Through voluntary prayers a person
receivesa ddi t ionarl ewardsa nd through
them he draws closer to "Allah (SWf)"
al thougha personw i l l notb ep unishedfo r
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133. neglecting to perform voluntary prayers.
However, the Prophet (PBUH) had set a
tradition of practicing certain voluntary
prayers before and/ or after the obligatory
prayers and every Muslim is strongly
recommendedto performt hem.T hesea re
as follows:
a. DHUHR( NOON)P RAYER:
Four (4) rakaats before (with each two
rakaatsp er formeds eparately)antdw o (2)
rakaats after.
b. MAGHRIB(S UNSETP)R AYER
Two (2) rakaats after.
c. ISHA( EVENINGP)R AYER
Two (2) rakaats after.
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134. e. FAJR (DAWN) PRAYER
Two (2) rakaats before.
These Voluntary prayers are known in
Arabic Languagea s (Rawatrbwl hich may
be construed to mean definite practices
and the Prophet( PBUH)u, sedt o preserve
their performance continuously
whenever in residence.H owever,d uring
his travels he used to omit their practice
except the two rakaats before the Fajr
prayer.P erformanceo f theset wo rakaats
is so important that the prophet(PBUH)
said :
"These two Rakaats are more important to
me than the whole world." (Reported by
imam Muslim)
While there is no objection to perform
theseo ptionalp rayersa t the mosque,i t is
preferredt o performt hem at homei n vieu
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135. of the following saying of the
Prophet(PBUH):
"The best of the prayers are those which
are fulfilled at one's home, with the
exception of the obligatory prayers (which
are to be performed with the congregation
at the Mosgue)". (Reported by lmam Abu
Dawoud)
Fuffilling these twelve (12! voluntary
prayersi s a meanst o gain admissiont o
paradise as can be noted from the
following saying of the Prophet (PBUH):
"Whoever prays optionally twelve rakaats
every one day and night, Allah will reward
him by an established dwelling in the
paradise".(Reportebdy lmam Bukhari)
Besides the above twelve def inite
voluntary prayers, the person may also
pray four optional rakaats before Asr
(Afternoon) prayer, and two before lsha
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136. (Eveningp) rayer,b ecauseth esew ere also
reported to have been practiced by the
Prophet (PBUH).
TIM ES WHEN PERFORMANCE OF
VOLUNTARYP RAYERSIS PROHIBITED.
There are certain times when voluntary
prayers are not allowed to be performed
and these are as follows:
1 . In between the Fajr Prayer and the
rising of the sun.
2. In between when the sun is close to its
zenith and the Dhuhr Prayer.
3. ln between the Asr Prayer and until
sunset.
However, a person can perform the two
rakaats prayed as salutation to mosques
whenever a person enters a mosque even
though, the time of entering the mosque
mayc oincidew ith one of the aboves tated
t imings.T his is in accordancew i th the
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137. following prophetic saying:
"Anyone of you entering a mosgue,
should not sit until after perfoming two
rakaats."( Reportedb y lmam Al-Bhukari)
JUMA'H (FRIDAYP) RAYER
Besides the five obligatory prayers, "Allah
(SWff' has also ordained the "Juma'h"
(Friday Congregational Prayer) as a
necessary prayer on the Muslim Nation
(Ummah) as is made clear in the following
verse of the Holy Qur'an.
,,O YE WHO BELIEVE. WHEN THE CALL IS
PROCLAIMED TO PRAYER ON FRIDAY
(THE DAY OF ASSEMBLY), HASTEN
EARNESTLY TO THE REMEMBRANCE OF
ALLAH AND LEAVEO FF BUSINESS(A ND
TRAFFIC): THAT tS BEST FOR YOU lF YE
BUT KNEW." (O.ur'an6 2:9)
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